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9

The Talmud (Berakhot 13b) is the original source for this custom. Here there is a mention of Rabbi Judah the Prince covering his eyes while he said the Shema to block out the distractions of the students around him. This behavior was codified in the Shulhan Arukh (OH 61:4-5). from ...


6

The Lubavitcher Rebbe started a campaign (in 1983 - the beginning of 5744) that everyone should say the Hareini Mekabel before davening and אך צדיקים afterwards. Rabbi Palteil speaks about the history and reasons for this here (at about the 21 minute mark). This was a previous practice, as the Alter Rebbe of Lubavitch put it in his siddur to say that. The ...


6

The correct order to perform the Mitzvos would be: 1 - Krias Shema(which is most frequent) 2 - Birchas Hamazon 3 - Sefiras Haomer Many people are accustomed to recite Krias Shema after Birchas Hamazon, even though Krias Shema is the more frequent Mitzvah. The reason why many permit this is that one is not obligated to interrupt ...


6

Nefesh HaChaim Shaar Gimmel Perek Beis(1): אבל אדון כל ית"ש הוא מלא את כל העולמות והנבראי' ואינם חוצצים חלילה נגדו יתב' כלל באמת. ואין עוד מלבדו ית' ממש שום דבר כלל בכל העולמות. מהעליון שבעליונים עד התהום התחתון שבתהומות הארץ. עד שתוכל לומר שאין כאן שום נברא ועולם כלל רק הכל מלא עצמות אחדותו הפשוט ית"ש. Perek Gimmel(2): שאם ח"ו יקחנו לבנו לקבוע לנו ...


6

The gemara there also recounts the story of an Amora who specifically stood up in order to show that he was not following the position of Beis Shammai. The Bach in hilchos krias shema (Orech Chaim 63), cited by the mishna berura (same place), rules that one should be careful not to sit down just before shema in order to not give the impression that he is ...


4

שם - a name refers to reputation, or how something is known. טוב שם משמן טוב (Koheles 7:1) means a good reputation is better than oil. One who is מוציא שם רע - וְשָׂם לָהּ עֲלִילֹת דְּבָרִים, וְהוֹצִא עָלֶיהָ שֵׁם רָע (Devarim 22:14) - has created a bad reputation. The idea of a name is that which you use for others to relate to you - one does not ...


4

The Behr Siddur (Siddur Avodath Yisroel by Roedelheim, 1868) says in the footnotes: This is not found in the Siddurim of the Sefardim, nor in most handwritten Siddurim. (Rav Amrom, Rokach, Kol Bo, etc.) and therefore it appears to have been copied here from the Malchioth of the Rosh Hashana Mussaf.


3

NOTE: both of these are only partial answers; the 1st may be against the Rashba and the 2nd is disputed First Answer The simplest answer might be that the times of getting up and going to sleep are based on when non-Jews, who are exempt from Shema, wake up (after all, non-Jews do make up the vast majority of the human population). Rishonim (see Tos. 2b) ...


3

The Shulchan Aruch 61:5 writes: נוהגין ליתן ידיהם על פניהם בקריאת פסוק ראשון כדי שלא יסתכל בדבר אחר שמונעו מלכוין: And the Mishna Brurah 17 explains it as: ידיהם - ר"ל יד ימין The Rivevos Ephraim 4:44:97 brings two ideas one that one takes both hands the left in the right and covers their eyes so they cant see and be disturbed from their kavana. He also ...


3

There is a machlokes haposkim what portion of Shma is min hatorah (Aruch hashulchan 58:16: 1. First pasuk 2. first parsha 3. First 2 parshios 4. All 3 parshios Thus, if the sof zman krias shma arrived during Shma, at least you fulfilled the mitzva min hatorah accdording to so opinions. There is a fascination Aruch Hashulchan (I beleive in hilchos Mincha) ...


2

This is a thorny issue, and lots of poskim have dealt with the issue of havarot (pronunciation systems for Hebrew) -- you can see a nice summary here. I think the most lucid summary of the situation is given by Rav Moshe Feinstein in Igros Moshe OC 3:5. He explains that it's true that Hebrew had an original havara (pronunciation) that all the modern havarot ...


2

Firstly we add אמת to mimic the פסוק that says וה' אֱ-לֹקים אֱמֶת from ירמיהו פרק י:ט as mentioned in the Kitzur Shulchan Aruch ט"ז:ה. Secondly we add אמת in order to have exactly 248 words once the ש"ץ has repeated ה' אֱ-לֹקיכֶם אֱמֶת. Since an individual may not repeat these words, he prefaces שמע with אֵ-ל מֶלֶךְ נֶאֱמָן - as the Kitzur Shulchan Aruch ...


2

בל תשקצו of Shulchan Aruch 3:17 isn't biblical, only rabbinic (Terumat Hadeshen). One must skip prayer until tashlumin in this case, because there is the issue of speaking unsuitably before the king. See Berachot 23a: אמר רבי שמואל בר נחמני אמר רבי יונתן הנצרך לנקביו הרי זה לא יתפלל משום שנאמר (עמוס ד, יב) הכון לקראת אלהיך ישראל ואמר רבי שמואל בר נחמני ...


2

See Kitzur Shulchan Aruch in 12:3 that states that while you should not Daven (nor learn Torah) if you need to relieve yourself, if you can "hold it in" for 72 minutes then you may Daven, if there's no time to do both. If you cannot wait that long, then you have to first relieve yourself, even if it means missing the deadline for Shma or Davening.


2

From this Hebrew Wikipedia article תלמידו החוזה מלובלין ניסה לתרץ את אי הקפדת החסידים בזמני קריאת שמע ותפילה, בחשיבות הכוונה ורצונו של הקב"ה בליבו של האדם, וכתב כי לפעמים כאשר הצדיק שוקל כי עתה רצון הבורא שיעסוק בדבר שיגרום נחת רוח לבורא ית"ש, הוא עובר לפעמים על זמן קריאת שמע ותפילה1]. Quoted from זכרון זאת פרשת פינחס


2

The reason that "there should be no gap between Shema and Shmoneh Esreh" is to connect Geulah to Tefillah (Berachos 9b). After Berach Dodi is said, the final part of the Geulah blessing is said (ברוך אתה ה' גאל ישראל), followed immediately by Shemoneh Esreh, so there is no pause.


1

From torah.org: Rambam rules (as is the ruling of the Gemara; see below) that both "audible" and "careful" reading of K'riat Sh'ma are desiderata L'khat'hilah but are not indispensable. The Mishnah in Berakhot (2:3) cites the following two disputes: "If someone read K'riat Sh'ma and did not hear his own reading, (R. Yehuda says:*) Yatza, R. ...


1

Firstly one may answer אמן between Shma and the Amida - after saying "אמת". (Source: Kitzur Shulchan Aruch Ch. 16) As to your question: Piyutim are not an interruption, but an addition! Their theme corresponds to the Bracha they are added in to.


1

With regard to Shema, you should say at least the first verse with the tzibur even if you've already said it (Shulchan Aruch, Orach Chayim 65:2), and preferably all three paragraphs (ibid. 65:3 with Rama, see Mishnah Berurah 65:10). Similarly, if one did not yet recite Shema, one should recite it with the congregation, having in mind not to fulfill one's ...


1

The point being raised is based on what were the normal activities of elements of society. If the mishnah were being written today, other examples would have been written based on what would be understood. Since the "Bnei Melachim" were the most privileged groups at that time, then they were used. Once the example is given we can then apply it to our own ...


1

The quote presented here is incomplete, causing some misunderstanding. The larger quote is: כמאמר רז"ל שהוא אחד בשבעה רקיעים ובארץ ובד' רוחות העולם ר"ל שגם בשמים ובארץ ובד' רוחות העולם שהם בחי' ו"ק העולם בחי' התחלקות ופירוד אעפ"כ שורה ומתגלה יחודו ואחדותו ית' Like the saying of the sages that He is one in the seven heavens and in the earth and in ...



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